उपनिषद् · Prāṇāgnihotra 3.5
॥
देवनागरी
केऽत्र याजाः । के अनुयाजाः । केडा । कः सूक्तवाकः । कः शंयोर्वाकः । का हिंसा । के पत्नीसंयाजाः
लिप्यंतरण (IAST)
ke'tra yājāḥ | ke anuyājāḥ | keḍā | kaḥ sūktavākaḥ | kaḥ śaṃyorvākaḥ | kā hiṃsā | ke patnīsaṃyājāḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
के अत्र याजाः के अनुयाजाःke atra yājāḥ ke anuyājāḥwhat are the sacrifices here, what the after-sacrifices
का इडा कः सूक्त-वाकःkā iḍā kaḥ sūkta-vākaḥwhat is the iḍā, what the recitation of the hymn
कः शंयोः वाकः का हिंसाkaḥ śaṃyoḥ vākaḥ kā hiṃsāwhat is the recitation of peace, what the slaying
के पत्नी-संयाजाःke patnī-saṃyājāḥwhat are the sacrifices with the wife
अनुवाद
What are the sacrifices here? what are the after-sacrifices? what is the iḍā? what is the recitation of the hymn? what is the recitation of peace? what is the slaying? what are the sacrifices with the wife?
संस्करण
4a12639bb8c1 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Among the rest, note the question kā hiṃsā, "what is the slaying." The question is put directly, and this is to the book's credit: it does not skirt the fact that slaughter is part of the sacrifice. It should be said, however, that hiṃsā here is probably a ritual term denoting a specific act with the animal, not violence in general.
But the word itself is uttered, and an answer to it will be given. Note also patnī-saṃyāja, "sacrifices with the wife": these are the closing libations, in which the sacrificer's wife participates. This detail matters and deserves stating, for it corrects the usual picture.
The Vedic sacrifice is not performed without a wife: an unmarried man had no right to the great rites, and the spouse was present, recited, and participated. This relation weakened in later codes, but in antiquity it was firm; and the word patnī, standing in this inventory on a par with the priests, is testimony to it. The Vaiṣṇava side has preserved this relation, and in its practice, service performed together by spouses is held ordinary; and its householder order, gṛhastha-āśrama, is, as discussed when reading the Jābāla-darśana (1.13), not a concession to weakness, but a station that sustains the other three.